doctrines.

The three Vedic divinities, Agni, Indra, and Surya, are not to be looked upon as existing independently, for all Minor Vedic spirits are comprehended in the Universal Soul. The later Hindu trinity, Brahma, Vishnu, and Siva, is not recognized by them. They do not authorize the worship of deified men, nor of images, nor of any visible forms. They admit the adoration of subordinate spirits, as those of the planets, or of the demigods who inhabit the air, the waters, the woods; these demigods are liable to death. They inculcate universal charitycharity even to an enemy: "The tree doth not withdraw its shade from the woodcutter." Prayers are to be made thrice a day, morning, noon, evening; fasting is ordained, and ablution before meals; the sacrificial offerings consist of flowers, fruits, money. Considered as a whole their religious tendency is selfish: it puts in prominence the baser motives, and seeks the gratification of the animal appetites, as food, pleasure, good fortune. They suggest no proselyting spirit, but rather adopt the principle that all religions must be equally acceptable to God, since, if it were otherwise, he would have instituted a single one, and, considering his omnipotence, none other could have possibly prevailed. They contain no authorization of the division of castes, which probably had arisen in the necessities of antecedent conquests, but which have imposed a perpetual obstacle to any social progress, keeping each class of society in an immovable state, and concentrating knowledge and power in a hierarchy. Neither in them, nor, it is affirmed, in the whole Indian literature, is there a single passage indicating a love of liberty. The Asiatics cannot understand what value there is in it. They have balanced Freedom against Security; they have deliberately preferred the latter, and left the former for Europe to sigh for. Liberty is alone appreciated in a life of action; but the life of Asia is essentially passive, its desire is for tranquillity. Some have affirmed that this imbecility is due to the fact that that continent has no true temperate zone, and that thus, for ages, the weak nations have been in contact with the strong, and therefore the hopeless aspirations for personal freedom have become extinct. But nations that are cut off from the sea, or that

have accepted the dogma that to travel upon it is unholy, can never comprehend liberty. From the general tenor of the Vedas, it would appear that the condition of women was not so much restrained as it became in later times, and that monogamy was the ordinary state. From the great extent of these works, their various dates and authorship, it is not easy to deduce from them consistent principles, and their parts being without any connexion, complete copies are very scarce. They have undergone mutilation and restoration, so that great discordances have arisen.

In the Institutes of Menu, a code of civil and religious law, written about the ninth century before The Institutes Christ, though, like the Vedas, betraying a of Menu. gradual origin, the doctrine of the Divine unity becomes more distinctly mixed up with Pantheistic ideas. They present a description of creation, of the nature of God, and contain prescribed rules for the duty of man in every station of life from the moment of birth to death. Their imperious regulations in all these minute details are a sufficient proof of the great development and paramount power to which the priesthood had now attained, but their morality is discreditable. They indicate a high civilization and demoralization, deal with crimes and a policy such as are incident to an advanced social condition. Their arbitrary and all-reaching spirit reminds one of the papal system; their recommendations to sovereigns, their authorization of immoralities, recall the state of Italian society as reflected in the works of Machiavelli. They hold learning in the most signal esteem, but concede to the prejudices of the illiterate in a worship of the gods with burnt-offerings of clarified butter and libations of the juices of plants. As respects the constitution of man, they make a distinction between the soul and the vital principle, asserting that it is the latter only which expiates sin by transmigration. They divide society into four castes -the priests, the military, the industrial, the servile. They make a Brahmin the chief of all created things, and order that his life shall be divided into four parts, one to be spent in abstinence, one in marriage, one as an anchorite, and one in profound meditation; he may then "quit the

body as a bird leaves the branch of a tree." They vest the government of society in an absolute monarch, having seven councillors, who direct the internal administration by a chain of officials, the revenue being derived from a share of agricultural products, taxes on commerce, imposts on shopkeepers, and a service of one day in the month from labourers.

Both the

Vedas and

In their essential principles the Institutes therefore follow the Vedas, though, as must be the case in every system intended for men in the various stages of intellectual progress from the least advanced to the highest, they show a leaning toward popular delusions. Both are pantheistic, for both regard the universe as Institutes are the manifestation of the Creator; both accept the doctrine of Emanation, teaching that the universe lasts only for a definite period of time, and then, the Divine energy being withdrawn, absorption of everything, even of the created gods, takes place, and thus, in great cycles of prodigious duration, many such successive emanations and absorptions of universe occur.

pantheistic.

Disappearance of the philosophical classes, and consequent prominence of

tric ideas.

The changes that have taken place among the orthodox in India since the period of the Institutes are in consequence of the diminution or disappearance of the highly philosophical classes, and the comparative predominance of the vulgar. They are stated by Mr. Elphinstone as a gradual oblivion of monoanthropocen- theism, the neglect of the worship of some gods and the introduction of others, the worship of deified mortals. The doctrine of human deification is carried to such an extent that Indra and other mythological gods are said to tremble lest they should be supplanted by men. This introduction of polytheism and use of images has probably been connected with the fact that there have been no temples to the Invisible God, and the uneducated mind feels the necessity of some recognizable form. In this manner the Trinitarian conception of Brahma, Vishnu, and Siva, with fourteen other chief gods, has been introduced. Vishnu and Siva are never mentioned in the Institutes, but they now engross the public devotions; besides these there are angels, genii, penates, and lares, like the Roman. Brahma has only one

temple in all India, and has never been much worshipped. Chrishna is the great favourite of the women. The doctrine of incarnation has also become prevalent; the incarnationa of Vishnu are innumerable. The opinion has also been spread that faith in a particular god is better than con templation, ceremonial, or good works. A new ritual, instead of the Vedas, has come into use, these scriptures being the eighteen Puranas, composed between the eighth and sixteenth centuries. They contain theogonies, accounts of the creation, philosophical speculations, fragmentary history, and may be brought to support any sectarian view, having never been intended as one general body, but they are received as incontrovertible authority. In former times great efficacy was attached to sacrifice and religious austerities, but the objects once accomplished in that way are now compassed by mere faith. In the Baghavat Gita, the text-book of the modern school, the sole essential for salvation is dependence on some particular teacher, which makes up for everything else. The efficacy which is thus ascribed to faith, and the facility with which sin may be expiated by penance, have led to great mental debility and superstition. Force has been added to the doctrine of a material paradise of trees, flowers, banquets, hymns; and to a hell, a dismal place of flames, thirst, torment, and horrid spectres.

If such has been the gradual degradation of religion, through the suppression or disappearance of the most highly cultivated minds, the tendency of philosophy is not less strikingly marked. It is said that even in The philosoancient times not fewer than six distinct philo- phical schools. sophical schools may be recognized: 1, the prior Mimansa ; 2, the later Mimansa, or Vedanta, founded by Vyasa about 1400 B.C. having a Vedanta literature of prodigious extent; 3, the Logical school, bearing a close resemblance to that of Aristotle, even in its details; 4, the Atomic school of Canade; 5, the Atheistical school of Capila; 6, the Theistical school of Patanjali.

This great theological system, enforced by a tyrannical hierarchy, did not maintain itself without a The rise of conflict. Buddhism arose as its antagonist. Buddhism. By an inevitable necessity, Vedaism must pass onward

to Buddhism. The prophetic foresight of the great founder of this system was justified by its prodigious, its unparalleled and enduring success-a success that rested on the assertion of the dogma of the absolute equality of all men, and this in a country that for ages had been oppressed by castes. If the Buddhist admits the existence of God, it is not as a Creator, for matter is equally eternal; and since it possesses a property of inherent organization, even if the universe should perish, this quality would quickly restore it, and carry it on to new regenerations and new decays without any external agency. It also is endued with intelligence and consciousness. The Buddhists agree with the Brahmins in the doctrine of Quietism, in the care of animal life, in transmigration. They deny the Vedas and Puranas, have no castes, and, agreeably to their cardinal principle, draw their priests from all classes like the European monks. They live in monasteries, dress in yellow, go barefoot, their heads and beards being shaved; they have constant services in their chapels, chanting, incense, and candles; erect monuments and temples over the relics of holy men. They place an especial merit in celibacy; renounce all the pleasures of sense; eat in one hall; receive alms. To do these things is incident to a certain phase of human progress.

I ife of Arddha Chiddi.

Buddhism arose about the tenth century before Christ, its founder being Arddha Chiddi, a native of Capila, near Nepaul. Of his epoch there are, however, many statements. The Avars, Siamese, and Cingalese fix it B.C. 600; the Cashmerians, B.C. 1332 the Chinese, Mongols, and Japanese, B.c. 1000. The Sanscrit words occurring in Buddhism attest its Hindu origin, Buddha itself being the Sanscrit for intelligence. After the system had spread widely in India, it was carried by missionaries into Ceylon, Tartary, Thibet, China, Japan, Burmah, and is now professed by a greater portion of the human race than any other religion. Until quite recently, the history of Arddha Chiddi and the system he taught have, notwithstanding their singular interest, been very imperfectly known in Europe. He was born in affluence and of a royal family. In his twenty-ninth year he retired from the worl, the pleasures of which he had tasted,